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C.D. Warner, et al., comp.  The Library of the World’s Best Literature.
An Anthology in Thirty Volumes.  1917.
 
The Third Philippic
By Demosthenes (384–322 B.C.)
 
        
Translation of Charles Rann Kennedy

THE ARGUMENT
  This speech was delivered about three months after the second Philippic, while Philip was advancing into Thrace, and threatening both the Chersonese and the Propontine coast. No new event had happened which called for any special consultation; but Demosthenes, alarmed by the formidable character of Philip’s enterprises and vast military preparations, felt the necessity of rousing the Athenians to exertion.

MANY speeches, men of Athens, are made in almost every Assembly about the hostilities of Philip, hostilities which ever since the treaty of peace he has been committing as well against you as against the rest of the Greeks; and all, I am sure, are ready to avow, though they forbear to do so, that our counsels and our measures should be directed to his humiliation and chastisement: nevertheless, so low have our affairs been brought by inattention and negligence, I fear it is harsh truth to say, that if all the orators had sought to suggest and you to pass resolutions for the utter ruining of the commonwealth, we could not methinks be worse off than we are. A variety of circumstances may have brought us to this state; our affairs have not declined from one or two causes only: but if you rightly examine, you will find it chiefly owing to the orators, who study to please you rather than advise for the best. Some of whom, Athenians, seeking to maintain the basis of their own power and repute, have no forethought for the future, and therefore think you also ought to have none; others, accusing and calumniating practical statesmen, labor only to make Athens punish Athens, and in such occupation to engage her that Philip may have liberty to say and do what he pleases. Politics of this kind are common here, but are the causes of your failures and embarrassment. I beg, Athenians, that you will not resent my plain speaking of the truth. Only consider. You hold liberty of speech in other matters to be the general right of all residents in Athens, insomuch that you allow a measure of it even to foreigners and slaves, and many servants may be seen among you speaking their thoughts more freely than citizens in some other States; and yet you have altogether banished it from your councils. The result has been, that in the Assembly you give yourselves airs and are flattered at hearing nothing but compliments; in your measures and proceedings you are brought to the utmost peril. If such be your disposition now, I must be silent: if you will listen to good advice without flattery, I am ready to speak. For though our affairs are in a deplorable condition, though many sacrifices have been made, still if you will choose to perform your duty it is possible to repair it all. A paradox, and yet a truth, am I about to state. That which is the most lamentable in the past is best for the future. How is this? Because you performed no part of your duty, great or small, and therefore you fared ill: had you done all that became you, and your situation were the same, there would be no hope of amendment. Philip has indeed prevailed over your sloth and negligence, but not over the country; you have not been worsted; you have not even bestirred yourselves.
  1
  If now we were all agreed that Philip is at war with Athens and infringing the peace, nothing would a speaker need to urge or advise but the safest and easiest way of resisting him. But since, at the very time when Philip is capturing cities and retaining divers of our dominions and assailing all people, there are men so unreasonable as to listen to repeated declarations in the Assembly that some of us are kindling war, one must be cautious and set this matter right: for whoever moves or advises a measure of defense is in danger of being accused afterwards as author of the war.  2
  I will first then examine and determine this point, whether it be in our power to deliberate on peace or war. If the country may be at peace, if it depends on us (to begin with this), I say we ought to maintain peace; and I call upon the affirmant to move a resolution, to take some measure, and not to palter with us. But if another, having arms in his hand and a large force around him, amuses you with the name of peace while he carries on the operations of war, what is left but to defend yourselves? You may profess to be at peace if you like, as he does; I quarrel not with that. But if any man supposes this to be a peace, which will enable Philip to master all else and attack you last, he is a madman, or he talks of a peace observed towards him by you, not towards you by him. This it is that Philip purchases by all his expenditure—the privilege of assailing you without being assailed in turn.  3
  If we really wait until he avows that he is at war with us, we are the simplest of mortals: for he would not declare that, though he marched even against Attica and Piræus; at least if we may judge from his conduct to others. For example, to the Olynthians he declared when he was forty furlongs from their city, that there was no alternative, but either they must quit Olynthus or he Macedonia; though before that time, whenever he was accused of such an intent, he took it ill and sent ambassadors to justify himself. Again, he marched toward the Phocians as if they were allies, and there were Phocian envoys who accompanied his march, and many among you contended that his advance would not benefit the Thebans. And he came into Thessaly of late as a friend and ally, yet he has taken possession of Pheræ; and lastly he told these wretched people of Oreus that he had sent his soldiers out of good-will to visit them, as he heard they were in trouble and dissension, and it was the part of allies and true friends to lend assistance on such occasions. People who would never have harmed him, though they might have adopted measures of defense, he chose to deceive rather than warn them of his attack; and think ye he would declare war against you before he began it, and that while you are willing to be deceived? Impossible. He would be the silliest of mankind, if whilst you the injured parties make no complaint against him, but are accusing your own countrymen, he should terminate your intestine strife and jealousies, warn you to turn against him, and remove the pretexts of his hirelings for asserting, to amuse you, that he makes no war upon Athens. O heavens! would any rational being judge by words rather than by actions, who is at peace with him and who at war? Surely none. Well then, tell me now: when he sends mercenaries into Chersonesus, which the king and all the Greeks have acknowledged to be yours, when he avows himself an auxiliary and writes us word so, what are such proceedings? He says he is not at war; I cannot however admit such conduct to be an observance of the peace; far otherwise: I say, by his attempt on Megara, by his setting up despotism in Eubœa, by his present advance into Thrace, by his intrigues in Peloponnesus, by the whole course of operations with his army, he has been breaking the peace and making war upon you; unless indeed you will say that those who establish batteries are not at war until they apply them to the walls. But that you will not say: for whoever contrives and prepares the means for my conquest, is at war with me before he darts or draws the bow. What, if anything should happen, is the risk you run? The alienation of the Hellespont, the subjection of Megara and Eubœa to your enemy, the siding of the Peloponnesians with him. Then can I allow that one who sets such an engine at work against Athens is at peace with her? Quite the contrary. From the day that he destroyed the Phocians I date his commencement of hostilities. Defend yourselves instantly, and I say you will be wise: delay it, and you may wish in vain to do so hereafter. So much do I dissent from your other counselors, men of Athens, that I deem any discussion about Chersonesus or Byzantium out of place. Succor them,—I advise that,—watch that no harm befalls them, send all necessary supplies to your troops in that quarter; but let your deliberations be for the safety of all Greece, as being in the utmost peril. I must tell you why I am so alarmed at the state of our affairs, that if my reasonings are correct, you may share them, and make some provision at least for yourselves, however disinclined to do so for others; but if in your judgment I talk nonsense and absurdity, you may treat me as crazed, and not listen to me either now or in future.  4
  That Philip from a mean and humble origin has grown mighty, that the Greeks are jealous and quarreling among themselves, that it was far more wonderful for him to rise from that insignificance than it would now be, after so many acquisitions, to conquer what is left: these, and similar matters which I might dwell upon, I pass over. But I observe that all people, beginning with you, have conceded to him a right which in former times has been the subject of contest in every Grecian war. And what is this? The right of doing what he pleases, openly fleecing and pillaging the Greeks, one after another, attacking and enslaving their cities. You were at the head of the Greeks for seventy-three years, the Lacedæmonians for twenty-nine; and the Thebans had some power in these latter times after the battle of Leuctra. Yet neither you my countrymen, nor Thebans, nor Lacedæmonians, were ever licensed by the Greeks to act as you pleased; far otherwise. When you, or rather the Athenians of that time, appeared to be dealing harshly with certain people, all the rest, even such as had no complaint against Athens, thought proper to side with the injured parties in a war against her. So, when the Lacedæmonians became masters and succeeded to your empire, on their attempting to encroach and make oppressive innovations a general war was declared against them, even by such as had no cause of complaint. But wherefore mention other people? We ourselves and the Lacedæmonians, although at the outset we could not allege any mutual injuries, thought proper to make war for the injustice that we saw done to our neighbors. Yet all the faults committed by the Spartans in those thirty years, and by our ancestors in the seventy, are less, men of Athens, than the wrongs which in thirteen incomplete years that Philip has been uppermost he has inflicted on the Greeks: nay, they are scarcely a fraction of these, as may easily be shown in a few words. Olynthus and Methone and Apollonia, and thirty-two cities on the borders of Thrace, I pass over; all which he has so cruelly destroyed, that a visitor could hardly tell if they were ever inhabited; and of the Phocians, so considerable a people exterminated, I say nothing. But what is the condition of Thessaly? Has he not taken away her constitutions and her cities, and established tetrarchies, to parcel her out, not only by cities, but also by provinces, for subjection? Are not the Eubœan States governed now by despots, and that in an island near to Thebes and Athens? Does he not expressly write in his epistles, “I am at peace with those who are willing to obey me?” Nor does he write so and not act accordingly. He is gone to the Hellespont; he marched formerly against Ambracia; Elis, such an important city in Peloponnesus, he possesses; he plotted lately to get Megara: neither Hellenic nor barbaric land contains the man’s ambition.  5
  And we the Greek community, seeing and hearing this, instead of sending embassies to one another about it and expressing indignation, are in such a miserable state, so intrenched in our separate towns, that to this day we can attempt nothing that interest or necessity requires; we cannot combine, or form any association for succor and alliance; we look unconcernedly on the man’s growing power, each resolving, methinks, to enjoy the interval that another is destroyed in, not caring or striving for the salvation of Greece: for none can be ignorant that Philip, like some course or attack of fever or other disease, is coming even on those that yet seem very far removed. And you must be sensible that whatever wrong the Greeks sustained from Lacedæmonians or from us was at least inflicted by genuine people of Greece; and it might be felt in the same manner as if a lawful son, born to a large fortune, committed some fault or error in the management of it; on that ground one would consider him open to censure and reproach, yet it could not be said that he was an alien, and not heir to the property which he so dealt with. But if a slave or a spurious child wasted and spoiled what he had no interest in—Heavens! how much more heinous and hateful would all have pronounced it! And yet in regard to Philip and his conduct they feel not this, although he is not only no Greek and no way akin to Greeks, but not even a barbarian of a place honorable to mention; in fact, a vile fellow of Macedon, from which a respectable slave could not be purchased formerly.  6
  What is wanting to make his insolence complete? Besides his destruction of Grecian cities, does he not hold the Pythian games, the common festival of Greece, and if he comes not himself, send his vassals to preside? Is he not master of Thermopylæ and the passes into Greece, and holds he not those places by garrisons and mercenaries? Has he not thrust aside Thessalians, ourselves, Dorians, the whole Amphictyonic body, and got pre-audience of the oracle, to which even the Greeks do not all pretend? Yet the Greeks endure to see all this; methinks they view it as they would a hailstorm, each praying that it may not fall on himself, none trying to prevent it. And not only are the outrages which he does to Greece submitted to, but even the private wrongs of every people: nothing can go beyond this! Still under these indignities we are all slack and disheartened, and look towards our neighbors, distrusting one another instead of the common enemy. And how think ye a man who behaves so insolently to all, how will he act when he gets each separately under his control?  7
  But what has caused the mischief? There must be some cause, some good reason why the Greeks were so eager for liberty then, and now are eager for servitude. There was something, men of Athens, something in the hearts of the multitude then which there is not now, which overcame the wealth of Persia and maintained the freedom of Greece, and quailed not under any battle by land or sea; the loss whereof has ruined all, and thrown the affairs of Greece into confusion. What was this? Nothing subtle or clever: simply that whoever took money from the aspirants for power or the corrupters of Greece were universally detested; it was dreadful to be convicted of bribery; the severest punishment was inflicted on the guilty, and there was no intercession or pardon. The favorable moments for enterprise which fortune frequently offers to the careless against the vigilant, to them that will do nothing against those that discharge all their duty, could not be bought from orators or generals; no more could mutual concord, nor distrust of tyrants and barbarians, nor anything of the kind. But now all such principles have been sold as in open market, and those imported in exchange, by which Greece is ruined and diseased. What are they? Envy where a man gets a bribe; laughter if he confesses it; mercy to the convicted; hatred of those that denounce the crime; all the usual attendants upon corruption. For as to ships and men and revenues and abundance of other materials, all that may be reckoned as constituting national strength—assuredly the Greeks of our day are more fully and perfectly supplied with such advantages than Greeks of the olden time. But they are all rendered useless, unavailable, unprofitable, by the agency of these traffickers.  8
  That such is the present state of things, you must see without requiring my testimony; that it was different in former times I will demonstrate, not by speaking my own words, but by showing an inscription of your ancestors, which they graved on a brazen column and deposited in the citadel, not for their own benefit (they were right-minded enough without such records), but for a memorial and example to instruct you how seriously such conduct should be taken up. What says the inscription then? It says:—“Let Arthmius, son of Pythonax the Zelite, be declared an outlaw and an enemy of the Athenian people and their allies, him and his family.” Then the cause is written why this was done: because he brought the Median gold into Peloponnesus. That is the inscription. By the gods! only consider and reflect among yourselves what must have been the spirit, what the dignity of those Athenians who acted so. One Arthmius a Zelite, subject of the king (for Zelea is in Asia), because in his master’s service he brought gold into Peloponnesus,—not to Athens,—they proclaimed an enemy of the Athenians and their allies, him and his family, and outlawed. That is not by the outlawry commonly spoken of; for what would a Zelite care, to be excluded from Athenian franchises? It means not that; but in the statutes of homicide it is written, in cases where a prosecution for murder is not allowed, but killing is sanctioned, “and let him die an outlaw,” says the legislator; by which he means that whoever kills such a person shall be unpolluted. Therefore they considered that the preservation of all Greece was their own concern (but for such opinion, they would not have cared whether people in Peloponnesus were bought and corrupted); and whomsoever they discovered taking bribes, they chastised and punished so severely as to record their names in brass. The natural result was, that Greece was formidable to the barbarian, not the barbarian to Greece. ’Tis not so now: since neither in this nor in other respects are your sentiments the same. But what are they? You know yourselves; why am I to upbraid you with everything? The Greeks in general are alike, and no better than you. Therefore I say, our present affairs demand earnest attention and wholesome counsel.  9
  There is a foolish saying of persons who wish to make us easy, that Philip is not yet as powerful as the Lacedæmonians were formerly, who ruled everywhere by land and sea, and had the king for their ally, and nothing withstood them; yet Athens resisted even that nation, and was not destroyed. I myself believe that while everything has received great improvement, and the present bears no resemblance to the past, nothing has been so changed and improved as the practice of war. For anciently, as I am informed, the Lacedæmonians and all Grecian people would for four or five months during the season, only, invade and ravage the land of their enemies with heavy-armed and national troops, and return home again; and their ideas were so old-fashioned, or rather national, that they never purchased an advantage from any; theirs was a legitimate and open warfare. But now you doubtless perceive that the majority of disasters have been effected by treason; nothing is done in fair field or combat. You hear of Philip marching where he pleases, not because he commands troops of the line, but because he has attached to him a host of skirmishers, cavalry, archers, mercenaries, and the like. When with these he falls upon a people in civil dissension, and none (through mistrust) will march out to defend the country, he applies engines and besieges them. I need not mention that he makes no difference between winter and summer, that he has no stated season of repose. You, knowing these things, reflecting on them, must not let the war approach your territories, nor get your necks broken, relying on the simplicity of the old war with the Lacedæmonians; but take the longest time beforehand for defensive measures and preparations, see that he stirs not from home, avoid any decisive engagement. For a war, if we choose, men of Athens, to pursue a right course, we have many natural advantages; such as the position of his kingdom, which we may extensively plunder and ravage, and a thousand more; but for a battle he is better trained than we are.  10
  Nor is it enough to adopt these resolutions and oppose him by warlike measures: you must on calculation and on principle abhor his advocates here, remembering that it is impossible to overcome your enemies abroad until you have chastised those who are his ministers within the city. Which, by Jupiter and all the gods, you cannot and will not do! You have arrived at such a pitch of folly or madness or—I know not what to call it: I am tempted often to think that some evil genius is driving you to ruin—that for the sake of scandal or envy or jest or any other cause, you command hirelings to speak (some of whom would not deny themselves to be hirelings), and laugh when they abuse people. And this, bad as it is, is not the worst; you have allowed these persons more liberty for their political conduct than your faithful counselors; and see what evils are caused by listening to such men with indulgence. I will mention facts that you will all remember.  11
  In Olynthus some of the statesmen were in Philip’s interest, doing everything for him; some were on the honest side, aiming to preserve their fellow-citizens from slavery. Which party, now, destroyed their country? or which betrayed the cavalry, by whose betrayal Olynthus fell? The creatures of Philip; they that, while the city stood, slandered and calumniated the honest counselors so effectually that the Olynthian people were induced to banish Apollonides.  12
  Nor is it there only, and nowhere else, that such practice has been ruinous.  13
  What can be the reason—perhaps you wonder—why the Olynthians were more indulgent to Philip’s advocates than to their own? The same which operates with you. They who advise for the best cannot always gratify their audience, though they would; for the safety of the State must be attended to; their opponents by the very counsel which is agreeable advance Philip’s interest. One party required contribution, the other said there was no necessity; one were for war and mistrust, the other for peace, until they were ensnared. And so on for everything else (not to dwell on particulars); the one made speeches to please for the moment, and gave no annoyance; the other offered salutary counsel that was offensive. Many rights did the people surrender at last, not from any such motive of indulgence or ignorance, but submitting in the belief that all was lost. Which, by Jupiter and Apollo, I fear will be your case, when on calculation you see that nothing can be done. I pray, men of Athens, it may never come to this! Better die a thousand deaths than render homage to Philip, or sacrifice any of your faithful counselors. A fine recompense have the people of Oreus got, for trusting themselves to Philip’s friends and spurning Euphræus! Finely are the Eretrian commons rewarded, for having driven away your ambassadors and yielded to Clitarchus! Yes; they are slaves, exposed to the lash and the torture. Finely he spared the Olynthians! It is folly and cowardice to cherish such hopes, and while you take evil counsel and shirk every duty, and even listen to those who plead for your enemies, to think you inhabit a city of such magnitude that you cannot suffer any serious misfortune. Yea, and it is disgraceful to exclaim on any occurrence, when it is too late, “Who would have expected it? However—this or that should have been done, the other left undone.” Many things could the Olynthians mention now, which if foreseen at the time would have prevented their destruction. Many could the Orites mention, many the Phocians, and each of the ruined States. But what would it avail them? As long as the vessel is safe, whether it be great or small, the mariner, the pilot, every man in turn should exert himself, and prevent its being overturned either by accident or design: but when the sea hath rolled over it, their efforts are vain. And we likewise, O Athenians, whilst we are safe, with a magnificent city, plentiful resources, lofty reputation—what must we do? Many of you, I dare say, have been longing to ask. Well then, I will tell you; I will move a resolution; pass it, if you please.  14
  First, let us prepare for our own defense; provide ourselves, I mean, with ships, money, and troops—for surely, though all other people consented to be slaves, we at least ought to struggle for freedom. When we have completed our own preparations and made them apparent to the Greeks, then let us invite the rest, and send our ambassadors everywhere with the intelligence, to Peloponnesus, to Rhodes, to Chios, to the king, I say (for it concerns his interests not to let Philip make universal conquest); that, if you prevail, you may have partners of your dangers and expenses in case of necessity, or at all events that you may delay the operations. For since the war is against an individual, not against the collected power of a State, even this may be useful; as were the embassies last year to Peloponnesus, and the remonstrances with which I and the other envoys went round and arrested Philip’s progress, so that he neither attacked Ambracia nor started for Peloponnesus. I say not, however, that you should invite the rest without adopting measures to protect yourselves; it would be folly, while you sacrifice your own interest, to profess a regard for that of strangers, or to alarm others about the future, whilst for the present you are unconcerned. I advise not this; I bid you send supplies to the troops in Chersonesus, and do what else they require; prepare yourselves and make every effort first, then summon, gather, instruct the rest of the Greeks. That is the duty of a State possessing a dignity such as yours. If you imagine that Chalcidians or Megarians will save Greece, while you run away from the contest, you imagine wrong. Well for any of those people if they are safe themselves! This work belongs to you; this privilege your ancestors bequeathed to you, the prize of many perilous exertions. But if every one will sit seeking his pleasure, and studying to be idle himself, never will he find others to do his work; and more than this, I fear we shall be under the necessity of doing all that we like not at one time. Were proxies to be had, our inactivity would have found them long ago; but they are not.  15
  Such are the measures which I advise, which I propose; adopt them, and even yet, I believe, our prosperity may be re-established. If any man has better advice to offer, let him communicate it openly. Whatever you determine, I pray to all the gods for a happy result.  16
 
 
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